Rom. 4:5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. 6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, Rome and those who follow her basic soteriology attempt to define justification so that it is inclusive of sanctification. They reason that justification is without works, that is, works of the flesh, or works of the law, or works of the ceremonial law, or by some kind of works not produced by the Spirit. However, they insist that justification is by works produced works through the believer by the Spirit so that by the time judgement day occurs the righteousness that justifes the believer is that righteousness that has been produced by the Spirit throughout the life of the believer. In other words, they interpret Romans 4 (Justification by imputation) by Romans 6-8 (regenerational produced sanctification) instead of Romans 6-8 (regenerational produced sanctification) as additional to Romans 4 (justification by imputation). Paul repudiates any kind of works produced through the sinner or believer as what justifies the elect in Romans 3:24-5:1. Romans 4:5-6 spells this out in no uncertain terms. 1. Works are contrasted with "believeth" rather than included - v. 5 2. The person being justified is "ungodly" in regard to their own person - v. 5 3. The justification is by righteousness imputed not imparted - vv. 5-6 4. This imputation/reckoning/counted is "without works." - v. 6 Therefore, those who argue that faith is a work or that works are inclusive of "believeth" are repudiated by Paul in verse 5 and the words "worketh not but believeth" Therefore, those who argue that this believing person has already been justified is repudiated by Paul in verse 5 and the present tense "justifieth" the 'UNGODLY" rather than past tense already "justified". Therefore, those who argue that this believing person WILL BE justified through IMPARTED righteousness by spiritual union with Christ are repudiated by the terms "counted...imputeth" in verses 5-6. Therefore, those who argue that this is speaking of eternal justification before this person is even born are repudiated by the words that demand this righteousneses is in regard not only to the "ungodly" but that believeth and imputeth are concurrent actions and that is proven by the tenses. In conclusion, the term "justification" is a forensic/legal/courtroom term. The "ungodly" is the defendent in the divine courtroom. The evidence against him is laid out in Romans 1:18-3:23 and he is unescapably found personally guilty and condemned under law (Rom. 3:19-20). However, the "propitiation" or satisfaction of the righteous life of Christ is presented by His Advocate as the object of the "ungodly" man's faith which completely satisfies all the demands of God's law in behalf of the "ungodly" and based upon the evidence of Christ's righteous works imputed to the "ungodly" by faith the "ungodly" man is declared righteous legally and positionally. However, based upon another simeltaneous work of grace IN the person of the "ungodly" he is quickened "through faith" (Eph. 2:5,8) and brought into spiritual union with Christ whereby the righteousness of Christ is being progressively IMPARTED according to the measure of grace and faith determined soverignly by God (Rom. 12:3,6; Eph. 2:10b) that will never be finished in the life of the believer nor equal between believers that only glorification will consumate AT the glorification of the body and BEFORE the judgement seat of Christ so that they ALREADY stand SINLESS before they come before the judgement seat of Christ so that their works determine rewards not heaven.